Chinese
第五十一品也是这样出现的。以前其他的藏人没有说明是谁迎请了胜乐金刚根本续，马尔多认为是由桑布扎和导师行者一起迎请的，但前者符合实际情况。这样，自从此续出现后，很长一段时间里，密咒瑜伽士们修习和讲授它，获得了无边无际的成就，但是，从一个到另一个的传承没有长久地弘扬开来，也没有创作出注释性的论著。因此，那些故事也完全消失了。因此，金刚持，萨ra哈巴、龙树等传承的说法也只是名称而已，没有一个可以确定执持的。后来，成就者夏瓦日巴通达了胜乐续的意义，首先传授给了吉祥鲁伊巴，后来导师鲁伊巴本人成了胜乐续的主人，吉祥黑汝嘎和金刚亥母亲自经常显现教导，所以不必在鲁伊巴之前追溯其他的传承。据说这位导师迎请了吉祥瑜伽母总集续。之后，导师金刚铃也说迎请了吉祥现行上续。无论如何，这两位导师都根据那些解释续，创作了根本续的修法等论著。导师鲁伊巴、金刚铃、黑行三位就像开启胜乐金刚传统的日月一样出名，此外，达日迦巴、丁吉巴和小的印扎菩提等人也各自开创了一条道路，导师空嘎纳巴或楞伽吉祥、弥图扎瓦和巴瓦巴扎等人也各自创立了不同的流派。婆罗门宝金刚也创立了与他们不同的新流派，是小的印扎菩提的追随者呢，还是他自己开创的新流派，需要考察，但这个流派非常奇特，而且似乎具有加持力。宝金刚在克什米尔地区创作了这个胜乐金刚的修法，然后在中部地区
English
This fifty-first chapter also appeared in this way. In the past, other Tibetans did not specify who had invited the root tantra of Chakrasamvara, but Mar do believed that it was invited by Sambhuti and the teacher Caryapa together, but the former is in accordance with the actual situation. Thus, since the appearance of this tantra, for a long time, the mantra holders practiced and taught it, and obtained infinite siddhis, but the transmission from one to another did not spread for a long time, and no commentary treatises were composed. Therefore, those stories have also completely disappeared. Therefore, the vajra holder, Saraha, Nagarjuna, etc., the saying of the lineage is only a name, and there is no one that can be determined to hold. Later, the accomplished Shavaripa understood the meaning of the Samvara tantra, and first taught it to the auspicious Luipa, and later the teacher Luipa himself became the master of the Samvara tantra, and the auspicious Heruka and Vajravarahi themselves often appeared to teach, so there is no need to trace other lineages before Luipa. It is said that this teacher invited the auspicious Yogini Samuccaya Tantra. After that, the teacher Vajraghanta also said that he invited the auspicious Abhisamaya Tantra. In any case, these two teachers, according to those explanatory tantras, composed treatises such as the sadhana of the root tantra. The three teachers Luipa, Vajraghanta, and Krishnacharya are famous as the sun and moon that opened the tradition of Chakrasamvara, and in addition, Darikapa, Dingipa, and the younger Indrabhuti also each opened a path, and the teachers Kongkanapa or Lanka Jayabhadra, Mitravati, and Bhavabhadra also each established different schools. The Brahmin Ratnavajra also established a new school different from them, whether he was a follower of the younger Indrabhuti or he himself opened a new school, it needs to be investigated, but this school is very peculiar and seems to have blessings. Ratnavajra composed this Chakrasamvara sadhana in the Kashmir region, and then in the central region.
Chinese
赐予邬波（梵文天城体：उत्पल，梵文罗马拟音：utpala，汉语字面意思：莲花）莲花于那若巴，那若巴见后心想非常稀有，于是悬挂于胜幢顶端，广作供养，名声大噪，据说在克什米尔和尼泊尔等地，甚至出现了一个时期，修持此法的人比修持卢伊巴法的人还多。在西藏，译师仁钦桑布（宝贤）也将其翻译成“展演”，早期颇为兴盛，因此有科判、注释、手稿等。据说朗卡嘉桑的法，有些人认为是卢伊巴法的一部分。然而，虽然生起次第与卢伊巴法相似，但由于圆满次第等其他方面截然不同，因此自成一派。这些是就翻译成藏文而言。此外，成就者歌者，黑金刚，卡拉杭萨库玛拉，达玛巴，古古日巴，衮札日巴，匝智亚巴，那地巴，犍陀罗巴，维那巴，丹丹巴，达达嘎巴，康嘎拉巴，匝亚难地巴，巴德巴，这十四位成就导师，也都是从胜乐金刚道中获得成就，据说他们各自开创的生圆次第等论典，形成了各自不同的法统。据说在各自的时代，修持该法的人也多有成就。他们所著的论典在西藏翻译的不多，但在印度，早期有很多，后来也还有一些。据说，根本续部的坛城中，所有本尊都被认为是黑色的，这似乎是导师达玛巴的法统。据说有将左脚伸出的，这是黑金刚的修法。做舞姿的是成就者持地足，即犍陀罗巴的法统。成就者衮札日巴的弟子，被称为邬金巴的法源的修法，认为本尊的颜色不确定，并且认为父母佛的颜色在各方面都是相同的。维那巴所著的修法中，所有本尊都只有一面二臂，因此据说他的法统认为根本续部的本尊只有二臂，但这只是为了便于修持。
English
When the Utpala (Sanskrit: উৎপল, Roman transliteration: utpala, literal meaning: lotus) was offered to Naropa, Naropa, seeing it, thought it was very wonderful. He hung it on the top of the victory banner and made extensive offerings. His fame spread greatly, and it is said that in Kashmir and Nepal, there was even a time when there were more practitioners of this system than of the Luipa system. In Tibet, the translator Rinchen Zangpo (Precious Goodness) also translated it as "Exhibition," and it was quite prosperous in the early days, so there were outlines, commentaries, manuscripts, etc. Some say that the system of Langka Gyaltsen is part of the Luipa system. However, although the generation stage is similar to the Luipa system, since the completion stage and other aspects are very different, it is a separate tradition. These are in terms of being translated into Tibetan. Furthermore, the accomplished singer, Black Vajra, Kala Hamsa Kumara, Dharmapa, Kukkutipa, Ghantaripa, Chatipa, Nadipa, Gandharapa, Vinapa, Tantepa, Tadakapa, Kamkalapa, Jayanandi, and Bhadepa, these fourteen accomplished masters also attained accomplishment through the Chakrasamvara path, and it is said that the generation and completion stage texts, etc., that they each founded, formed their own different traditions. It is said that in their respective times, many who practiced that system attained accomplishment. Although not many of the texts they authored were translated into Tibetan, there were many in India in the early days, and there seem to be some later as well. It is said that in the mandala of the root tantra, all the deities are considered to be black in color, which seems to be the tradition of the master Dharmapa. It is said that there is one who extends his left foot, which is the practice of Black Vajra. The one who does the dance posture is the accomplished one, the earth-holding foot, that is, the tradition of Gandharapa. The practice of the Dharma source, who is known as Orgyenpa, the disciple of the accomplished Ghantaripa, considers the color of the deity to be uncertain, and says that the colors of the father and mother Buddhas are the same in all aspects. In the practice authored by Vinapa, all the deities have only one face and two arms, so it is said that his tradition considers the deities of the root tantra to have only two arms, but this is only for the sake of easy practice.
Chinese
仅仅是这样做而已，并不是不接受多的手。在瑜伽圆满鬘中归纳的，黄色黑汝嘎坛城，似乎只是说是导师扎亚南迪巴的宗派。导师巴德巴和，巴达利嘎和，巴扎巴和，班德巴这些人名字相似，文字错误和，意义错误和，混淆为一个的情况很多，但本体各自不同，论典也各自存在。据说导师库库日巴宗派的根本续的坛城，所有本尊都认为是面具脸。关于那位成就者歌者，是从事歌舞者行业自身工作的人，因为他有能够创作许多新词的能力。有一次，一个节日聚集了大约五百位重要人物。因为必须用新的赞歌来赞美他们每一个人，所以不知从何处寻找创作新词的智慧，于是将之前的词句，重新排列组合后演唱。在那里，用新词赞美的人们得到了丰厚的报酬，而用重复的词句赞美的人们，除了少量的食物外什么也没得到，节日结束后他心想，必须找到一种不受阻碍地创作新词的方法。当他在树下整夜思考时，一位完全通达续部的瑜伽士来到那里，问他是否在这样思考。他对此产生了极大的信仰，回答说是的，请求瑜伽士摄受他，并抓住了瑜伽士的脚。在祈祷后，那位瑜伽士给予了他少量胜乐金刚黑汝嘎的生起次第和圆满次第的诀窍。之后，他也整夜不眠地 постоянно 修行，白天有时躲在悬崖峭壁中修行，有时则完成自己的工作。在那之后，过了很多年，在某个荒凉的道路上，一只母狗生病濒临死亡。这时，一只狼来了，几乎要吃掉那只狗，虽然用各种方法保护它，但似乎都无法阻止。为了保护那只母狗的生命，他砍下了自己的左手给了狼，狼吃了之后就离开了。之后，在一个宽敞的地方，母狗不见了，变成了金刚亥母。
English
It is only doing that, not that many hands are not accepted. The mandala of yellow Heruka, summarized in the Yoga Perfect Garland, seems to be only said to be the tradition of the teacher Jayananda. The teachers Bhadepa, Bhadalika, Bhadrapa, and Bhandepa have similar names, and there are many cases of errors in letters, errors in meaning, and confusion as one, but their entities are different, and their treatises also exist separately. It is said that in the tradition of the teacher Kukkutipa, all the deities in the root tantra mandala are considered to have masked faces. Regarding that accomplished singer, he is a person who is engaged in his own work in the profession of singer and dancer, because he has the ability to create many new words. Once, about five hundred important people gathered for a festival. Because it was necessary to praise each of them with new hymns, he wondered where to find the wisdom to create new words, so he rearranged and combined the previous words and sang. There, those who praised with new words were given generous rewards, while those who praised with repeated words received nothing but a small amount of food. After the festival, he thought that he must find a way to create new words without hindrance. While he was thinking under a tree all night, a yogi who had fully mastered the tantras came there and asked him if he was thinking like this. He developed great faith in this and replied yes, requesting the yogi to accept him and grabbing the yogi's feet. After praying, that yogi gave him a small amount of the generation stage and completion stage instructions of Chakrasamvara Heruka. After that, he also stayed awake all night and constantly practiced, and during the day he sometimes hid in cliffs and practiced, and sometimes he completed his own work. After many years had passed, on a desolate road, a female dog was sick and on the verge of death. At that time, a wolf came and was about to eat the dog, and although he tried to protect it in various ways, it seemed impossible to stop it. In order to protect the life of that female dog, he cut off his left hand and gave it to the wolf, and after the wolf ate it, it left. After that, in a spacious place, the female dog disappeared and turned into Vajravarahi.
Chinese
之后，仅仅是把手放在头顶并赐予加持，就获得了成就。之后在森林和城市里只唱歌，使很多人走向成熟解脱。被称为成就者嘎亚巴，也就是歌唱者。 导师黑行金刚是卡林迦拉地方的人，也就是卡林嘎人。在索玛布日学习，成为学者的时候，一次在城市里很多孩子聚集在一起，一个像是在禅修，其他人问他隐秘的事情，他也装作有神通预言的样子。导师看到后，心想即使学习了五明，也不知道商人们的箱子和口袋里有什么。对于学者的事业感到厌倦，晚上偷偷地逃走了。 之后向卡萨尔巴尼祈祷了六个月。在梦中，（神谕）说从这里向东走，有个叫希孜里的城市，那里的渔村里有金刚亥母，在那里祈祷七天就会显身。 按照那样做了，七天后的黎明，一个老渔妇背着几百条鱼，摇摇晃晃地走着。他认为是薄伽梵母，于是磕头祈祷。老妇变成了一个年轻的女子。再次祈祷，（女子）变成了真身，住在火焰熊熊燃烧的中央，赐予续部加持和诀窍，生起了禅定和神通。在那里挖了个土坑，用鱼骨头围起来，修习续部，在其他时候获得了成就。 导师住在渔村的一个旅馆里的时候，三个瑜伽士之首带着大约一千名瑜伽士来了。为了他们，（导师）做了会供轮。那三个导师从导师住的地方往里看，只看到一块肉，一块鱼肉和一个小酒瓶。他们觉得地方也很狭窄，说你不能让他们都满意，这个地方也容不下。导师说，看看能容下多少。
English
After that, merely placing his hand on his head and bestowing blessings, he attained accomplishment. Thereafter, he only sang in forests and cities, leading many beings to maturation and liberation. He was known as the accomplished Gaya-pa, that is, the singer. The master Black Vajra was from the land of Kalingara, that is, a Kalinga person. He studied in Somapuri. Once, when he had become a scholar, many children gathered in a city. One pretended to meditate, and the others asked him about hidden things. He also pretended to have clairvoyance and prophecy. Seeing this, the master thought that even though he had studied the five sciences, he did not know what was in the merchants' boxes and bags in the shops. He became disgusted with the work of a scholar and secretly fled at night. Then he stayed for six months, praying to Khasarpani. In a dream, (an oracle) said, "If you go east from here, there is a city called Hitzili. In its fishing village resides Vajravarahi. If you pray there for seven days, she will show her face." He did as he was told, and on the dawn of the seventh day, an old fisherwoman was carrying hundreds of fish on her back, staggering along. He recognized her as the Blessed Mother and prostrated at her feet and prayed. The old woman turned into a young woman. Praying again, (the woman) transformed into her true form, residing in the center of fiercely blazing flames, bestowing the blessings of the tantra and the instructions, and generating samadhi and clairvoyance. There, he dug a pit and surrounded it with fish bones. By studying and meditating on the tantra, he attained accomplishment at another time. When the master was staying in an inn in the fishing village, three chief yogis came with about a thousand yogis. For them, (the master) made a feast wheel of gathering. The three masters looked in from the door where this master was staying and saw only a piece of meat, a piece of fish, and a small bottle of wine. They also felt that the place was too small and said, "You cannot satisfy them all, and this place cannot accommodate them either." The master said, "Let's see how much it can accommodate."